Paul says: "I thank God that I baptized none of you, but Crispus and Gaius.... For Christ sent me not to baptize, but to preach the gospel" (1 Corinthians i, 14, 17). 533 What constitutes Christian baptism, immersion or sprinkling? With millions of Bibles in circulation, the Christian does not know. If he affirms, as many scholars affirm, that immersion is the mode authorized by the Bible, then he must admit that the greater portion of Christendom has rejected this mode and adopted one not authorized by the Scriptures. To whom is this rite to be administered, to both adults and infants, or to adults alone? After eighteen centuries of controversy; after employing millions of priests to interpret the Scriptures; after Anabaptists and Pedobaptists have baptized their swords in each others' blood, the church is not prepared to answer. 534 Did Christ command his disciples to repeat and perpetuate the observance of the Eucharist? Luke: He did. "This do in remembrance of me." Matthew, Mark and John: He did not. It is admitted by Dr. Westcott and others that the earlier versions of Luke did not contain the injunction quoted. Christ, then, according to the Four Gospels did not institute the Eucharist as a sacrament to be observed by his disciples and the church. Referring to the Twelve Apostles, the Rev. Dr. Minot J. Savage says: "They knew nothing about any sacraments; they had not been instituted" (What is Christianity?). 535 What did he teach in regard to the efficacy of prayer? "All things whatsoever ye shall ask in prayer, believing, ye shall receive" (Matthew xxi, 22). This is one of the cardinal doctrines of his religion. He is continually impressing upon the minds of his hearers the necessity and the efficacy of prayer. Referring to this doctrine, Greg says: "This doctrine has in all ages been a stumbling block to the thoughtful. It is obviously irreconcilable with all that reason and revelation teach us of the divine nature; and the inconsistency has been felt by the ablest of the Scripture writers themselves. Various and desperate have been the expedients and suppositions resorted to, in order to reconcile the conception of an immutable, all-wise, all-foreseeing God, with that of a father who is turned from his course by the prayers of his creatures. But all such efforts are, and are felt to be, hopeless failures. They involve the assertion and negation of the same proposition in one breath. The problem remains still insoluble; and we must either be content to leave it so, or we must abandon one or other of the hostile premises.